Study of Tattvarthasutra with Bhasya

Author(s): Suzuko Ohira
Publisher: L D Indology Ahmedabad

Page 74

Sec. I. SOURCE MATERIALS OF THE T. S. AND THEIR ORGANIZATION
moralistic viewpoint that finds no mention in the canonical texts, which must have been formulated by the author himself. The Prasamarati replaces it by the Agamic concept of samyaktv-jñāna-căritra-virya-sikşa.
The Buddhist usage of the term pudgala differs from that of the Jainas. It has been already discussed that the treatment of pudgala was born in the context of the Vaiseşikasūtra Ch. 4 and that the concept of sat in threefold characteristics was also derived in the milieu of the Nyāyasūtra 4. 1. 11-40. The Jainas do not sanction four or five mahābhūtas as the constituents of the matter, but believe sabda, etc., to be its modifications. In the sūtras 23-24, this point is carefully discrimirated from the concepts held by the other systems. The Vaiseșikasūtra refers to the nature of aņu to be sat-akāranavat-nitya (4. 1. 1), adravyavat-anupalabdhi (4. 1. 7) and pariinandala (7. 1. 26). The T. S. V: 250h. quotes a passage in this regard, 'kāranam-eva tad-antyam sūksmo nityas-ca bhavati paramānuh / eka-rasa-gandhavarno dvi-sparsaḥ karya-lingas-ca.' This citation fails to find its source at present, however it sufficiently well distinguishes the Jaina concept of aņu from that of the other schools. The law of perceptibility of things which shall be separately dealt with in Sec. III, Pt.2 was formulated by Umāsvāti to clarify its Jaina position. The theory of atomic combination is taken up in V:32-36, which are disturbed in the middle by the aphorisms on satsāmánya. The nature of dravya is treated at the end in relation to guņa, paryāya and pariņāma. Kāla is reclaimed as a dravya in this context, which is certainly out of tune having lost its proper place, which should have been introduced right after the exposition of five astikāyas, Dravya ard gupa are defined in the sūtras 37 and 40, of which concepts were derived by way of improving the same in the Uttarādhyayana 28.6 with the help of the Vaiseşikasūtra 1.1.15-16.6
Umāsvāti introduced and innovated some important concepts in this chapter by facing the relevant non-Jaina concepts, but having been likely carried away by the topics in which he was engrossed, the general arrangement of these topics here is undeniably disorganized.
Chapter VI
To: treatment of ásrava includes the following topics: (1) 1-2. definition; (2) division; at sulivisio 13: 3-4. by payı ad pāpi – 5. by sâmparāyika and iryāpatha - 6-10. subdivisions of samprāyika by causes and by various categorical topics; and (3) 11-26. causes of ásrava binding eight mūla prakrtis.
There is no convenient Āgamic source which readily provides en bloc the materials used in this chapter to facilitate its composition. The Tattvärthasūtra jaināgamasamanvaya most frequently refers to the Bhagavati passages in its satakas 1, 6, 8 and 9, and less frequently to the Sthina and Uttarādhyayana. The sources of these materials
61